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in the bible to form such a society, nor do we call upon men to enter it as a religious institution. The end to which the operations of the society are directed, is the promotion of temperance; an end every where recommended throughout the bible. But there has existed in the community a pernicious custom, which exerts an influence directly hostile to the cause of temperance; that is the custom of using ardent spirit as a common drink. To accomplish her ulterior object, the promotion of temperance, the society, in the first place, directs her energies to the abolition of this evil custom. And while the object proposed to be accomplished is one which the bible recommends, the principle on which the society proceeds is fully sustained by the authority of the bible, which requires that we abstain from all appearance of

evil.

It results from the constitution of our nature as social beings, that we associate together and combine our energies for the accomplishment of any important object. To accomplish effects which require great physical strength, men associate together and unite their strength. United, they are able to accomplish with ease, what would otherwise be impossible. The same principle holds in relation to the operation of moral causes and effects. The moral influence of one good example can do something, and the united influence of two can do more. Now, there exists in our land a great moral evil, intemperance. It is spreading desolation in every direction, covering society with penury and wretchedness, and the church with shame. This evil has waxed great and is become exceedingly powerful. It owes its origin to the pernicious custom of using ardent spirit as a common drink. How shall we undertake to destroy it? It is a principle of common sense, that we should with united front advance to meet the common enemy. By associating together, by uniting the moral influence of our example, by concentrating our energies, we can do more than can possibly be effected in any other mode. And in this concentration of our efforts for the common good, we act in entire accordance with the spirit of that precept of the gospel, which requires that we consider one another, to provoke unto love and good works. Now, while common sense, as well as the general principles of the bible, would direct us to pursue such a course, to unite our energies for the accomplishment of an important common object, what is the result of the experiment which has been made? A revolution in the customs of society has been effected. The common use of ardent spirit has been well nigh banished from cultivated society and to a surprising and most gratifying extent, the tide of intemperance has been stayed. But it will be said,

"The church is a Temperance society of divine appointment, and it

*See Note B, page 64.

is an insult offered to the wisdom of God, to suppose that a human in. stitution can suppress intemperance if the church cannot.' This objec⚫ tion would be of some force, if the Temperance society were, set up in opposition to the church, or were invested with authority over the church, or presumed to take out of the hands of the church her own concerns. But no such thing will be pretended. Without presuming to interfere with any thing which lies within the peculiar province of the church, the Temperance society comes forward in the character of an humble assistant in the common work of doing good. It is readily admitted that the church is a Temperance society, and so far as her appropriate influence is exerted, it is in favor of temperance. But still it is a deplorable fact, that intemperance exists within the visible church as well as in the world. The humbling evidence of its existence may be seen in the bloated appearance of many a reverend visage, as well as in the irregularities of many a private member. If any help, then, can be afforded to the church in the extirpation of this evil, is the offer of it any insult either to the church or to her risen Head? If the Tem. perance society, without interfering with the authority of the church, is willing to co-operate with her in the promotion of a common object, intimately connected with the good of society and the interests of religion, what evil can result from this co-operation? Shall the church indulge a spirit of jealousy, lest she should be deprived of the exclusive honor of reforming society? Nay, after the church and every other benevo lent society shall have done all that they are able to accomplish, there will still remain much evil, both in the church and in the world, over which the spirit of humanity and religion will be called to mourn.

But that we may understand the true character of this objection, let us examine how it will work.

The church may with equal propriety be said to be an Education society. It is her special duty to see that her youth are instructed in the principles of true wisdom. What then? May we send our children no where else but to the church to receive instruction? Is the system of common schools, for the instruction of youth, to be abandoned? Though we do not plead divine appointment for the establishment of a common school, or a college, or a theological seminary, yet may not these institutions afford important aid to the church in training up her youth for future usefulness? According to the character of the objec tion we are considering, the church being an Education society, all those institutions which have not divine appointment on their side, estab lished for the purpose of banishing ignorance, and for the diffusion of correct knowledge, ought to be abolished.

I admit most willingly, that the church is the most efficient associa

tion for the promotion of temperance, which exists in the world, and that the Temperance society is not for a moment to be placed upon a level with her. And I admit further, that if the church would carry faithfully into practice, the principles delivered to her by her glorious Head, in so far as her own members are concerned, there would be no need for another. But in reply, I would offer two remarks for consider. ation.

1. The affairs of the visible church are administered by fallible men, and sometimes evil customs creep into the church, which are tolerated by public opinion, and there, to the great discredit of religion, they are permitted to grow. Under such circumstances, the interests of religion call for reformation. Precisely such is the fact, in the present case. The pernicious custom of using ardent spirit as a common drink, has found its way into the church. Both ministers and people have too long and too generally acted upon the principle, that "there is no harm in taking a little." And the school of moderate use, set up within the sacred precincts of the church of Christ, has trained up, Oh! how many drunkards, both among the clergy and laity. Because of these things the friends of Zion have been called to mourning and humiliation be. fore God.

It was necessary, then, by some means to correct an abuse which had crept into the church-not to correct any thing in the organization of the church as ordained of God; nothing in the system of worship divinely instituted; nothing in the form of sound doctrine delivered to her; but something which human depravity had introduced. And the principles of truth operating through the instrumentality of the Tempe rance society, have, in divine providence, been made effectual in direct. ing public attention to the subject, and in producing, to a good extent, # most desirable reformation.

2. The Temperance society, in an especial manner, proposes to ope rate upon the world at large. The christian is a member of the civil community as well as of the church. And while there are particular duties resulting from the relation he sustains to the church, in the per formance of which he is to be faithful, he is, by all lawful means, to promote the good of the community around him. Intemperance is an evil, not only inconsistent with Christianity, but hostile to the good of society. If, then, the christian can prevail upon the man who is not connected with the church, to unite with him, upon proper principles, in promoting the cause of temperance, he may thus do good to the in dividual himself, and in connection with him may promote the general good of society. Why then should they not unite? In the church they cannot co-operate, because one of the parties is not connected

with it. But in the Temperance society they may come together, without any sacrifice of principle on the part of the Christian. And not only is there no sacrifice of principle, but the gain is evidently on the side of Christianity. In the Temperance society we meet upon the broad principles of the bible, and for the promotion of an object which the bible every where recommends. And thus we have an opportunity of doing good to those to whom in the church we could not have access. And the apostolic direction is, As we have opportunity let us do good unto all men, especially unto them who are of the household of faith. In conclusion, while it becomes the philanthropist to rejoice in the success with which heaven has crowned the efforts of the Temperance society, I would, with all affection, caution the friends of the Temper ance reform, against the use of extravagant language in representing the success of our efforts, and against the adoption of unauthorized measures for the promotion of the cause. A good cause is often injur ed by the imprudence of friends, whose zeal outruns their discretion. When it is said that "the Temperance society has saved more souls from perdition-has done more to promote the conversion of sinners than the preaching of the gospel"-when such unguarded declarations drop from the lips of men, who understand not what they say nor whereof they affirm, sober minds are disgusted, and the ear of intelligent piety is shocked. The Temperance society sets up no claim tọ divine institution, nor does she profess to have power to change the human heart. She professes to be actuated by something of that spirit of benevolence, for which the Author of our religion was so eminently distinguished. And she desires to perform her part in promoting the general good of society. She is, moreover, perfectly willing that her principles and plan of operations be tried by the word of God. And while the friends of the Temperance reform labor to promote the cause, let them be careful to disclaim every principle, and to discard every measure, which has not the sanction of the bible; being assured that no system of benevolence can ultimately prevail to the good of society, which is not in accordance with the principles of divine revelation. Amen.

NOTE A. A man who has long accustomed himself to the use of ardent spirit may feel as though it was necessary for him, and may have some difficulty in be. lieving that he could dispense with the use of it without sustaining injury. But let him have the resolution to make the experiment, and he will discover his mistake. We are frequently told, that, we who spend our time in the retirement of the study, are not competent to decide what is necessary for those who have to undergo great bodily labor under the heat of the sun. "You, who are employed among books in the shade, may do very well without the aid of any such stimu lus; but we, who toil in the field under the scorching rays of the sun, find that a little ardent spirit is absolutely necessary." I have no doubt that some who use this language believe what they say; but I have as little doubt, that they are entirely mistaken, and that, in fact, the remedy to which they resort really tends to aggravate the disease. And how is the question at issue to be decided? Our appeal is to facts.

Luring a recent excursion through this and some adjoining counties, a favora ble opportunity was enjoyed for collecting some facts on this subject, which may deserve the attentive consideration of the candid. The late harvest was, up n the whole, what our farmers call a "heavy one." The heat of the summer, we all know, was unusually intense. And yet many of our farmers in Allegheny, Washingtom and Fayette counties, through which I passed, have harvested their large crops of grain without the aid of a drop of ardent spirit. Many, even of those who are not members of the Temperance Society, used none at all, because the custom of taking the bottle to the field in harvest is fast growing into disre pute. Now, these men have made trial of both usages, and they have that knowledge which is the result of experience on both sides. They are conse. quently more competent to decide, than those who have never made trial of absti nence. And what is their testimony? It is, without a single exception, so far as my observation extends, to the following purport. "Since we have discontinued the use of ardent spirit during the harvest, we find our work is done betterfewer accidents occur-the conduct of the laborers is much more quiet, orderly and agreeable-there are fewer instances of the men giving out, being over come, either by heat or by labor-they drink less water-have a better appetite for their food, and perform more labor in a given time." Facts are stubborn things, and one of them weighs heavier in the scale of reason than a thousand speculations or suppositions.

NOTE B. The question is sometimes asked with a sneering air, "And after all the noise that has been made, what has the Temperance Society done?" I answers Under the blessing of Heaven, the Temperance Society has been instrumental, in effecting to a considerable extent, a most important revolution in the habits of society. And here, again, we ask those who are disposed to be incredulous, tò look at facts.

Let the following be mentioned, as a specimen of the salutary change in the habits of cultivated society, which may be traced to the benevolent efforts of the Temperance Society. During the month of April last, the writer of this note spent some time in a pleasant visit among a numerous circle of relatives and ac quaintances, residing in that beautiful section of country west of the Great Mia. mi, in the state of Ohio. In every instance, he was most kindly received and most hospitably entertained. But in not a single instance, was a drop of ardent spirit presented. But a few years since, and probably not one of these families, though a people of temperate habits, would have been without a supply of some kind of ardent spirit. Or if any of them had happened to be found without it, they would have thought it necessary to make many apologies for their inabili ty to furnish a suitable evidence of their hospitality I do not mention this as a thing which is singular, but because it came under my own observation. Facts of a similar kind may be seen in all parts of our country. Still, I admit, that much remains yet to be done. Intemperance is still lamentably prevalent. And when it is remembered how many good men, and even ministers of the gospel, plead for and set the example of "moderate use," it is rather a matter of sur prise that the evil is not more prevalent. What has already been accomplished, however, may well cheer and encourage the philanthropist, and stimulate him to go forward in his work of faith and labor of love.

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